Paul, and Silvanus and Timotheus to the Church of the Thessalonians.
After the usual superscription in which St. Paul associates with himself his two missionary companions, we have
I. The apostolic greeting.
1. “Grace and peace” blends the Greek and Hebrew modes of salutation, “that union of Asiatic repose and European alacrity.” But these formulae had become like some precious antique vases, prized for their beauty more than their use, and empty of significance or at least of blessing. But now they are lifted into a higher sphere and attain a holier meaning, grace representing gospel blessing as coming from the heart of God; peace, gospel blessing as abiding in the heart of man; embracing together the fulness of salvation. The right reception of them brings the peace of inward conscience, of brotherly love, of eternal glory.
2. This grace and peace--
(1) come from God the Father as the source of all good. No designation brings God nearer the heart than that favourite one of Paul’s, “the God of peace.” It can never come through ourselves or others.
(2) It comes through Him who is “our Peace,” who reconciles things on earth and things in heaven (Romans 5:1).
(3) When we receive the adoption we have “the peace which passed all understanding.”
II. The apostolic prayerfulness.
1. Paul’s life was one of unexampled activity. The care of all the churches rested on him. But he was not too busy to pray. The busier a servant of God is, the more prayerful he needs to be. Devotion and labour are two sides of the one renewed life. With the Word the preacher influences the world; with prayer he influences heaven. But the intimation here is that Paul had his stated seasons for prayer. It was said of him at his conversion, “Behold he prayeth,” and ever after the words held good.
2. But in Paul’s prayers the element of thanksgiving was always present.
(1) No prayer can be complete without it. It is peculiarly characteristic of Christian prayer. There are prayers in Homer’s poems, but how few thanksgivings. The Gentile world “glorified Him not, neither were thankful.”
(2) This thanksgiving, was for others. It sprang from his loving contemplation of the Thessalonians’ excellences. While prayer for others is common, gratitude for others is rare. It is a duty, notwithstanding, arising from a community of interest in each other’s welfare.
III. The apostolic congratulation. He has much to say in reproof, so he will begin with praise. This was Christ’s method towards the Seven Churches. Let the same mind be in us.
1. The ground of his commendation, the three graces of the renewed life--not in themselves however, but as they manifest themselves in the life.
(1) “Your work of faith,” i.e. the work which faith produces. Wherever faith is it works onwards to this. This is the Christian’s duty towards self.
(2) “Labour of love” is his duty towards his neighbour. Love is infused by God and effused in good works.
(3) “Patience of hope” is duty in reference to the future and towards God. Manly endurance under trial and stedfast expectation of a happy issue when the just and gentle monarch shall come to terminate the evil and diadem the right.
2. These graces exist and prove their existence--
(1) “In our Lord Jesus Christ.” All three proceed from Him as their origin and terminate in Him as their end.
(2) “In the sight of God the Father.” This is true of evil works as well as good, but the thought brings no peace to the evil worker, whereas it is the joy and life of the Christian. (J. Hutchison, D. D.)
In God the Father
A man cannot be as a house with doors and windows closed against the light, yet standing in the midst of light. A ship may take refuge in a harbour without receiving anyone on board or sending anyone ashore; but a man cannot so deal with God; he cannot take refuge in God without letting God in. The diver goes down into the water to find treasure, but carefully excludes the water; a man cannot so deal with God and the treasures hid in God. In the very act of finding safety and rest in God he must open his soul to God. (J. Leckie, D. D.)
The introduction to the Epistle
I. A specification of the persons from; whom the letter went.
1. The name of Paul stands first because--
(1) He only possessed full apostolic authority.
(2) He alone wrote or dictated the Epistle (1 Thessalonians 2:8; 1 Thessalonians 3:5; 1 Thessalonians 5:27).
2. The connection of Silvanus and Timotheus with Paul and with the Thessalonians is illustrated in the Acts. When Paul set out from Antioch on his second tour, he chose Silas to attend him (Acts 15:34; Acts 15:40). In the course of their journey they met with Timothy (Acts 15:1-3). The three proceeded to Troas (Acts 16:8-9), where they crossed the sea and conveyed the gospel to several Macedonian towns. On leaving Philippi, Paul and Silas, if not Timothy, proceeded to Thessalonica (Acts 17:1-9). Silas and Timothy remain behind at Berea (Acts 17:13-14). Paul proceeded to Athens and Corinth. (Acts 17:15; Acts 18:1). Here Silas and Timothy, the latter of whom had been sent from Athens to encourage and confirm the Thessalonians, at length rejoined him, and here Paul wrote the Epistle.
3. These details account for three things in this specification.
(1) How natural it was for Paul to address a letter so paternal to a Church he was instrumental in founding.
(2) How appropriate that he should associate with himself men who had been active in ministering to the Thessalonians.
(3) How fitting that Silas the elder should take precedence of Timothy (2 Corinthians 1:19).
II. The persons to whom the epistle was sent.
1. Thessalonica was a town of Macedonia. Anciently it bore the names, successively, of Eurathia and Therma. It was restored and enlarged by Cassander, and was called Thessalonica after his spouse, the daughter of King Philip, or, according to another opinion, from a victory which Philip himself achieved. It was a rich commercial city, distinguished for profligacy. It is now called Salonichi, and retains considerable traces of its ancient splendour.
2. There Paul preached on successive occasions in the Jewish synagogue. His doctrine is specified in Acts 17:2-3, and his success in Acts 17:4. But idolaters were also converted (1 Thessalonians 1:9).
3. The combined converts formed a Church.
(1) The word means “called out,” and is used to denote an assembly of persons. The Thessalonian Christians had been set apart by a Divine call in respect of faith, character and profession, and were associated as a religious brotherhood, a commonwealth of saints.
(2) This Church was “in God the Father,” signifying intimacy of relation. They were protected by His power, guided by His counsel, and cherished by His grace.
(3) “In the Lord Jesus Christ” denotes the union between Christ and believers, elsewhere likened to that subsisting between the vine and the branches, the members and the head, etc.
III. The blessings invoked.
1. Grace: the favour of God.
2. Peace.
(1) Quiet and tranquillity.
(2) Prosperity (Psalms 122:6-7; 3 John 1:2). (A. S. Patterson, D. D.)
Phases of apostolic greeting
I. It is harmonious in its outflow.
1. Paul, though the only apostle of the three, did not assume the title or display any superiority. The others had been owned of God equally with himself in Thessalonica and were held in high esteem by the converts. Timothy was only a young man, and it is a significant testimony to his character that he should be associated with men so distinguished. Each had his distinctive individuality, talent, and mode of working; but there was an emphatic unity of purpose in bringing about results.
2. The association also indicated perfect accord in the Divine character of Paul’s doctrines. Not that it gave additional value to them. Truth is vaster than the individual, whatever gifts he possesses or lacks.
3. What s suggestive lesson of confidence and unity was taught the Thessalonians by the harmonious example of their teachers.
II. Recognizes the Church’s sublime origin.
1. The Church is divinely founded. “In” denotes intimate union with God, and is equivalent to John 17:21.
2. The Church is divinely sustained. Founded in God, it is upheld by Him. Thus the Church survives opposition, and the fret and wear of change. But this is withdrawn from apostate churches.
III. Supplicates the highest blessings.
1. Grace includes all temporal good and all spiritual benefits. The generosity of God knows no stint. A monarch once threw open his gardens to the public during the summer months. The gardener, finding it troublesome, complained that the visitors plucked the flowers. “What,” said the king, “are my people fond of flowers? Then plant some more!” So our Heavenly King scatters on our daily path the flowers of blessing, and as fast as we can gather them, in spite of the grudging world.
2. Peace includes all the happiness resulting from a participation in the Divine favour.
(1) Peace with God, with whom sin has placed us in antagonism.
(2) Peace of conscience.
(3) Peace one with another.
3. The source and medium of all the blessings desired. “From God our Father, and the Lord Jesus Christ.” The Jew could only say, “God be gracious unto you, and remember His covenant;” but the Christian “honours the Son, even as he honours the Father.” The Father’s love and the Son’s work are the sole source and cause of every Christian blessing.
Learn--
1. The freeness and fulness of the gospel.
2. The spirit we should cultivate towards others: that of genuine Christian benevolence and sympathy. We can supplicate for others no higher good than grace and peace. (G. Barlow.)
The pastor’s prayer
I. The blessings desired.
1. Their nature.
(1) Grace.
(2) Peace.
2. Their connection.
(1) Grace may exist without peace, but not peace without grace.
(2) Yet peace flows from grace.
II. Their source.
1. God the Father is the Fountain of all grace.
2. Christ is the Medium of communication.
III. Their supply.
1. Free.
2. Sufficient for all.
3. Constant.
4. Inexhaustible. (J. Lyth, D. D.)
Timotheus
was a Lyconian born in Derbe or Lystra, where he was religiously trained. He was probably converted by St. Paul during his first visit to Lycaonia (A.D. 45, Acts 14:6-7). He was taken on a second visit to be Paul’s companion, and circumcised (A.D. 51, Acts 16:1, etc.). He was sent from Bares to Thessalonica (Acts 17:14; 1 Thessalonians 3:2); with Silas he rejoins Paul at Corinth (A.D. 52, Acts 18:5; 1 Thessalonians 3:6) and remains with Paul (1 Thessalonians 1:1; 2 Thessalonians 2:1). He was with Paul at Ephesus (A.D. 57, Acts 19:22; and was sent thence to Corinth (Act 19:22; 1 Corinthians 4:17; 1 Corinthians 16:10). He is again with Paul (A.D. 58, 2 Corinthians 1:1; Romans 16:21). He journeys with Paul from Corinth to Asia (Acts 20:4); and is with Paul in Rome (A.D. 62 or 63, Philippians 1:1; Colossians 1:1; Philemon 1:1). Henceforth his movements are uncertain (A.D. 68-66). He is probably left by Paul in charge of the Church at Ephesus (A.D. 66 or 67; 1 Timothy); received the second Epistle, and sets out to join Paul at Rome (A.D. 67 or 68). Ecclesiastical tradition makes him first bishop of Ephesus and to suffer martyrdom under Domitian or Nerva. (Bleek.)
Silvanus
or Silas was an eminent member of the early Christian Church. The first, which in his full name, is given him in the Epistles, the latter contraction by the Acts. He appears as one of the leaders of the Church at Jerusalem (Acts 15:22), holding the office of inspired teacher. His name, derived from the Latin silva “wood,” betokens him a Hellenistic Jew, and he appears to have been a Roman citizen (Acts 16:37). He appointed a delegate to accompany Paul and Barnabas on their return from Antioch with the decree of the council of Jerusalem (Acts 15:22; Acts 15:32). Having accomplished this mission, he returned to Jerusalem (Acts 15:33). He must however have immediately revisited Antioch, for we find him selected by St. Paul as the companion of his second missionary journey (Acts 15:40; Acts 17:4). At Beroea he was left behind with Timothy while Paul proceeded to Athens (Acts 17:14), and we hear nothing more of his movements until he rejoined the apostle at Corinth (Acts 18:5). Whether he had followed Paul to Athens in obedience to the injunction to do so (Acts 17:15), and had been sent thence with Timothy to Thessalonica (1 Thessalonians 3:2), or whether his movements were wholly independent of Timothy’s, is uncertain. His presence at Corinth is several times noticed (2Co 1:19; 1 Thessalonians 1:1; 2 Thessalonians 2:1). He probably returned to Jerusalem with Paul, and from that time the connection between them seems to have terminated. Whether he was the Silvanus who conveyed 1 Peter to Asia Minor (1 Peter 5:2) is doubtful. The probabilities are in favour of the identity. A tradition of slight authority represents Silas as Bishop of Corinth. (W. L. Bevan, M. A.)
To the Church
in Galatians, Corinthians and Thessalonians, but to the Saints in Romans, Ephesians, Philippians and Colossians. It is remarkable that this change of form should take place in all the later Epistles; perhaps because the apostle, more or less in his later years, invested the Church on earth with the attributes of the Church in heaven. The word ecclesia is used in the LXX for the congregation, indifferently with synagogue. It is found also in Matthew, in the Epistles of John and James as well as in Hebrews and Revelation. It could not, therefore, have belonged to any one party or division of the Church. In the time of St. Paul, it was the general term, and was gradually appropriated to the Christian Church. All the sacred associations with which that was invested as the body of Christ were transferred to it, and the words synagogue and ecclesia soon became as distinct as the things to which they were applied. The very rapidity with which “ecclesia” acquired its new meaning, is a proof of the life and force which from the first the thought of communion with one another must have exerted on the minds of the earliest believers. Some indication of the transition is traceable in Hebrews 2:12, where the words of Psalms 22:23 are adopted in a Christian sense; also in Hebrews 12:23, where the Old and New Testament meanings of ecclesia are similarly blended. (Prof. Jowett.)
The note of a true Church
There were heathen assemblies in Thessalonica, numerous and powerful; but these were for the worship of false gods. The only true Church was this recent, despised, persecuted one, which rejoiced in the knowledge of the Creator of heaven and earth as their heavenly Father through Christ. There was also a congregation of Jews. A synagogue stood there for the worship of the God of Abraham, Isaac, and Jacob, the only living and true God. But its people, by rejection of the Messiah and persecution of His saints, had transformed it into “a synagogue of Satan.” But the Church, which Paul had planted, was “in the Lord Jesus Christ.” It was a Christian community. It was “in God the Father,” having been originated by Him, being His possession, receiving the tokens of His favour, and being governed by His laws. It was “in the Lord Jesus Christ,” its members having been gathered in His name, being knit together in His love, existing for His service, and preserved for His glory. (J. Hutchison, D. D.)
Grace be unto you and peace--Let us look at the blessings.
I. Apart.
1. Grace--favour shown to one who has no claim upon it; and so either the kindness existing in God’s heart towards us, or as some operation of that kindness. In the one case, we cannot see it--it is a boundless ocean hidden in God’s infinite mind; in the other case, if we cannot see it we can enjoy it--it is a stream flowing out of that unseen ocean into our hearts. This grace--
(1) Quickens.
(2) Enlightens.
(3) Upholds and strengthens.
(4) Transforms.
(5) Elevates.
(6) Comforts.
We are lost till grace finds us, undone till it saves us, naked till it clothes us, miserable till it comforts us. Grace finds us poor and makes us rich; sunk, and never leaves us till it has raised us to heaven.
2. Peace, i.e., of mind through reconciliation with God. Naturally we are all strangers to this. We accordingly find men everywhere flying from thought and feeling to pleasure, business, science, and even cares. But quiet is not thus obtained. The soul slumbers but is not at peace. The peace of the text is not absence of thought and feeling, it is tranquillity and comfort while thinking and feeling. It spreads itself over the whole mind.
(1) The understanding no longer harassed in its search for truth feels that in the gospel it has found truth to repose upon.
(2) The conscience is quieted. Its tormenting fears go when the blood of Jesus cleanseth it from sin.
(3) The affections which no natural man can indulge without disquiet, have such objects as satisfy while they exercise them, as regulate while they excite them.
(4) The will before quarrelling with God’s dealings now acquiesces in them and enters into perfect peace.
II. Conjoined.
1. The connection is very close. Paul mentions them together in all his Epistles except Hebrews, and so does St. Peter. Nearly twenty times are they coupled together and prayed for in the New Testament. So the connection cannot be accidental.
2. They are always mentioned in the same order--nowhere “peace and grace.”
3. They are united as cause and effect. Grace is the root of peace, peace the flower of grace. They are not found together like two trees that grow side by side, their roots and branches intertwined. Where grace is, peace is or will be.
4. We may apply this to rectify the errors of
(1) The worldling. He cuts them in two. He wants peace without grace, happiness without holiness. But he might as well go round the world and search for a day without a sun.
(2) The penitent who looks for grace but despairs of peace.
III. Their twofold source.
1. From the Father, because His free everlasting love is the fountain of them. The work of Christ did not make God love, it was the way God’s love was manifested.
2. From the Lord Jesus Christ, as the great Medium through which our prayers for grace and peace ascend, and through whom these blessings flow from God. Man in union with Christ--man’s poor, empty, disquieted heart is the cistern into which the streams of grace and peace run.
3. In every instance in which Paul uses this benediction the two names are conjoined--an emphatic witness to the co-equality of Christ with God.
IV. The light in which this prayer places them. It represents them as--
1. Exceedingly valuable. If we have but these we need nothing more.
2. Needed by all.
(1) By sinners.
(2) By the comfortless.
(3) By saints of all kinds, as here.
They are not given once for all, but moment by moment.
3. Copious--sufficient for all times, etc. (C. Bradley, M. A.)
Peace of Christ
A friend once asked Professor Francke, who built the Orphan house at Halle, how it came to pass that he maintained so constant a peace of mind. The benevolent and godly man replied, “By stirring up my mind a hundred times a day. Wherever I am, whatever I do, I say, Blessed Jesus, have I truly a share in thy redemption? Are my sins forgiven? Am I guided by thy Spirit? Thine I am. Wash me again and again. By this constant converse with Jesus, I have enjoyed serenity of mind, and a settled peace in my soul.” (Scottish Christian Herald.)
Peace
The ordinary salutation of the East was one of peace, and is so still. Seated on his fiery steed and armed to the teeth, the Bedouin careers along the desert. Catching, away to the haze of the burning sands, a form similarly mounted and armed approaching him, he is instantly on the alert; for life is a precarious possession among these wild sons of freedom. His long spear drops to the level; and grasping it in his sinewy hand he presses forward, till the black eyes that glance out from the folds of his shawl recognize in the stranger one of a friendly tribe, between whom and him there is no quarrel, no question of blood to settle. So, for the sun is hot, and it is far to their tents, like two ships in mid-ocean, they pass; they pull no rein, but sweep on, with a “Salem Aleikum”--“Peace be unto you.” Like their flowing attire, the black tents of Kedar, the torch procession at their marriages, this salutation is one of the many stereotyped habits of the East. The modern traveller hears it fresh and unchanged, as if it were but yesterday that David sent it to Nabal. Beautiful as the custom is, like the fragrant wallflower that springs from the mouldering ruin it adorns, it sprung from an unhappy condition of society. Why peace? Because frequent wars made the people of these lands sigh for peace. War does not take us unawares. We see the black storm cloud gathering before it bursts; and by prudent policy may avert it, or, if it be inevitable, prepare bravely to meet it. But this curse of humanity fell on those countries with the suddenness of a sea squall that strikes a ship, and, ere time is found to reef a sail or lower a boat, throws her on her beam ends, and sends her, crew and cargo, foundering into the deep. Look at the case of Job, at Abraham’s rescue of Lot at the spoiling of Ziklag (1 Samuel 30:1-31), and it is easy to understand how the most kind and common greeting in such countries was “Peace be unto you.” With these words our Lord on returning from the grave accosted His disciples. How well did they suit the occasion! The battle of salvation has been fought out, and a great victory won; and in that salutation Jesus, His own herald, announces the news to the anxious Church. He has fulfilled the anthem with which angels sang His advent to this distracted, guilty world. Though He had to recall her from heaven, where she had fled in alarm at the Fall, or rather, had to seek her in the gloomy retreats of death, He brings back sweet, holy peace to the earth. Suppose that instead of descending in those silent and unseen influences of the Spirit, our Lord were to come in person, how would He address us? It would be in these very words. (T. Guthrie, D. D.)